By Ayatollah Jafar Sobhani, Reza Shah Kazemi

This wide-ranging, entire review of the most theological and jurisprudential tenets of Shi'i Islam bargains with such matters because the nature of being and the matter of evil. the variety of topics lined, its specific variety, and the capability in which conventional Shi'i ideals and practices are substantiated render this publication either informative and unique. It deals a worthwhile perception into mainstream ideological considering in the professional spiritual institution in Iran today.

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Nobody has the right to change any religious prescriptions without His authority. Thus, oneness in rulership, oneness in the establishment of religious law, oneness in obedience—all of these are counted as so many dimensions of oneness of governance. Therefore, if the Prophet is given the title of ‘ruler’ over the Muslims, this is because he was chosen to be so by God, and such rulership is in accordance with divine authority. It is for this reason that obedience to him, like obedience to God, is incumbent upon all Muslims; indeed, obedience to him is at one with obedience to God.

It is clear that the ways of acquiring knowledge are not confined to what we have briefly alluded to; there are many ways of proving the existence of God, and these can be studied in detail in theological treatises. Article 28 Degrees of Taw˙íd All divinely revealed religions are based on Taw˙íd, that is, the Oneness of God, and on the worship of this one and only God. The most evident of the principles held in common by all true religions is belief in Taw˙íd, however much some religious believers may have deviated from this universally held belief.

Evidence of the first fact is furnished by the marvellous order of the world of creation and by the beautiful way in which the awesome edifice of creation is raised up. As the Qur>an says: ... the fashioning of God, Who perfecteth all things. (Sïra al-Naml, xxvii:88) Evidence of the second fact is provided by the following verse: And We created not the heaven and the earth, and all that is between them, in vain. (Sïra Íåd, xxxviii:27) God is absolute perfection; therefore, His actions must also partake of perfection and be devoid of all defect and futility.

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